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1355 [1355]

K. Henry. 8. Allegations against the vj. Articles. Priuate Masses.

MarginaliaThe first rule of Christian doctrine.1. The first rule is; Sacramentes bee instituted for some principall end and vse, out of the whiche vse they are no Sacramentes. As the Sacrament of Baptisme is a Sacramēt of regeneration, & forgiuenes of sinnes to the person that is Baptised. But if it bee caryed about to be worshypped and shewed to other as meritorious for their remission, and regeneration, to them it is no Sacrament.

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MarginaliaThe 2. rule.2. No Sacrament nor ceremonie doth profite or cōduce, but them onely whiche take and vse the same.

MarginaliaThe 3. rule.3. Onely the death of Christ and the worke of hys sacrifice vpon the crosse is to bee applied to euery man by fayth for saluation and health of hys soule. Beside this worke alone, to apply any action or worke of Priest or of any other person, as meritorious of it selfe and conducible to saluation, to soules health or to remissiō of sinnes, it is Idolatrie and derogatory to the Testament of God, and to the bloud of Christ preiudiciall.

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MarginaliaThe 4. rule.4. To make Idoles of Sacramentes and to worship dumme thynges for the liuyng God, it is Idolatrie. Fugite Idola. 

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Foxe is quoting I Cor. 10: 14 in the Vulgate.

&c. 1. Cor. 10. Marginalia1. Cor. 10.

MarginaliaThe 5. rule.5. Euery good woorke what so euer it bee that a man doth, profiteth onely hym selfe, and can not be applyed to other men Ex opere operato, to profite hym vnto merite or remission, only the Actions of Christ except.

MarginaliaThe 6. rule.6. No man can apply to an other the Sacrifice of Christes death by any woorke doyng: but euery man must apply it to hym selfe by hys own beleuyng. Iustus ex fide sua viuet. 

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Foxe is quoting Hab. 2: 4 in the Vulgate.

Habacuc. 2.

MarginaliaThe 7. rule.7. The Sacrifice of Christes death doth saue vs freely by it self, & not by the meanes of any mans workyng for vs.

MarginaliaThe 8. rule.8. The Passion of Christ once done and no more, is a full and a perfecte oblation and satisfaction for the sinnes of the whole world, both originall and Actuall: by the vertue of whiche Passion, the wrath of God is pacified toward mankynd for euer. Amen.

MarginaliaThe 9. rule.9. The Passion of Christ once done is onely the obiect of that fayth of ours whiche iustifieth vs and nothyng els. And therefore who soeuer setteth vp any other obiect, beside that Passion once done, for our fayth to apprehend and to beholde the same, teacheth damnable doctrine, and leadeth to Idolatry.

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Agaynst all these rules, priuate Masses directly do repugne. For first beside that they trāsgresse the order, example, and commaundement of Christ (whiche diuided the bread and cuppe to them all) they also bring the Sacrament out of the right vse wherunto principally it was ordeyned. For where as the vse of that Sacramēt is principally instituted for a testimoniall and remembraunce of Christes death, MarginaliaThe Sacrament of the Lordes supper put out of hys right vse by priuate Masses.the priuate Masse transferreth the same to an other purpose, either to make of it a gasing Idoll, or a worke of application meritorious, or a Sacrifice propiciatory for remission of sinnes, or a commemoration for soules departed in Purgatory, accordyng as it is written in theyr Masse booke: Pro quorum memoria corpus Christi sumitur. Pro quorum memoria sanguis Christi sumitur. &c. where as Christ sayth contrary: Hoc facietis in meam commemorationem. 

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Foxe is quoting Luke 22: 19 in the Vulgate.

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MarginaliaChristes memorye put out in dirige Masses.Furthermore the Institution of Christ is broken in this, that where the communion was giuen in common, the priuate Masse suffereth þe Priest alone to eate and drinke vp all, and when hee hath done, to blesse the people with the emptie cuppe.

Secondly, where as Sacramentes properly profite none but them that vse the same: in the priuate Masse the Sacrament is receaued in the behoufe not only of hym that executeth, but of thē also þt stand lookyng on, and of them also whiche bee farre of, or dead and in Purgatory.

MarginaliaApplication.Thirdly, when by the Scripture nothyng is to bee applied for remission of our sinnes, but onely the death of Christ, cōmeth in the priuate Masse as a worke meritorious done of the Priest, whiche beyng applyed to other, is auayleable Ex opere operato, both to hym that doth it, and to thē for whom it is done, ad remissionem peccatorum.

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Fourthly, priuate Masses and all other Masses now vsed, of the Sacramēt make an Idoll, of commemoration, MarginaliaAdoration.make adoratiō, in stead of a receauyng, make a deceauyng, in place of shewyng foorth Christes death, MarginaliaOblation.make new oblation of his death, and of a communion, make a single sole suppyng. &c.

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MarginaliaMeriting for other.Fiftly, where as in this generall frayltie of mans nature, no man can merite by any worthynes of workyng for hym selfe, the Priest in his priuate Masse taketh vpon him to merite both for him selfe, and for many other.

Sixtly, it standeth agaynst Scripture, that the Sacrifice and death of Christ can be applyed any other wyse to our benefite and iustification, then by fayth: Wherfore it is false that the Action of the Masse cā apply the benefite of Christes death vnto vs MarginaliaOpus operatum.Ex opere operato, sine bono motu vtentis vel sacrificantis.

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MarginaliaPriuate Masses agaynst the free grace of God.Seuenthly, whereas the benefite of our saluation and iustifiyng stādeth by the free gift and grace of God through our fayth in Christ: contrary the application of these Popishe masses stoppeth the freenes of Gods grace, and maketh that this benefite must first come through the Priestes hands and his opus operatum, vnto vs.

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The eight contrarietie betwene priuate Masse, and Gods word, is in this: That where þe Scripture saith 

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Heb. 10: 14.

: Vnica oblatione consummauit eos, qui sanctificantur in perpetuum. MarginaliaHeb. 10.With one oblation hee hath made perfecte them that bee sanctified for euer: agaynst thys rule the priuate Masse procedeth in a cōtrary doctrine, makyng of one oblation a dayly oblation, & that which is perfectly done and finished, makyng new to be done agayne: And finally that whiche was instituted onely for eatyng, and for a remembraunce of that oblation of Christe once done, the Popishe Masse, maketh an oblation and a new satisfaction dayly to bee done, for the quicke and the dead.

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MarginaliaPriuate Masses turne our fayth from Christes body crucified, to Christ sacrificed in theyr Masses.To conclude, these both priuate and publicke Masses of Priestes, turne away þe obiecte of our fayth frō þe body of Christ crucified, to þe body of Christ sacrificed in their Masses. And where as God annexeth no promise of iustification, but onely to our fayth in the body of Christ crucified: they do annexe promise of remission a pœna & culpa, to the body in their Masses sacrificed, by their application: besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses, which here I leaue to other at theyr laysure further to conceaue and to consider. Now let vs procede to the other Articles folowyng.

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¶ The iiij. and v. Articles of vowes and Priestes Mariage. 
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Now Foxe turns to defending the marriage of priests and he does so largely by historical example. Here he draws very heavily on Bale's Catalogus and Flacius's Catalogus testium veritatis, but also on documents published by Matthew Parker and even medieval charters (Foxe is reprinted 18 charters to demonstrate that there were married priests as late as the early fourteenth century. Foxe acquired 11 of these charters from a student at the Inner Temple named John Ford (who may not only have provided Foxe with the eleven charters, but he may also have provided the knowledge of English law displayed at points in this 'allegation'), while seven of came from John Hunt of Little Bradley, Suffolk (lord of the manor of Little Bradley Suffolk). Hunt was John Day's brother-in-law, the latter of whom was the printer of the Acts and Monuments.).

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MarginaliaThe 4. and 5. article of vowes and priestes mariage.As we haue discoursed before by hystories and order of tyme, the antiquitie of the iij. former Articles aboue mencioned, to wytte, of transubstantiation, of the halfe communion, and of priuate Masses, so now commyng to þe Article of vowes and of Priestes Mariage, the reader will looke perchaunce to bee satisfied in thys lykewise, as in the other before, and to be certified, frō what continuance of tyme these vowes and vnmaried lyfe of Priestes haue continued. Wherin although sufficiēt hath bene sayd before in the former proces of this history, MarginaliaRead afore pag. 251.as in the lyfe of Anselmus, pag. 251. MarginaliaRead afore pag. 228.also of Pope Hildebrand, pag. 228. &c. yet for the better establishyng of the readers mynde agaynst this wicked Article of Priestes Mariage, it shalbe no great labour lost, here briefly to recapitulate in the tractation of this matter, either what before hath bene sayd, or what more is to be added.

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And to the entent that the world may see and iudge, the sayd law and decree of Priestes single sole lyfe, to

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